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SCI LIBRARY

The Inevitabilty of Democracy

Friedrich Nietzsche



[From Beyond Good and Evil, 1886]


. . . Let us immediately say once more what we have already said a hundred times, for today's ears resist such truths -- our truths. We know well enough how insulting it sounds when anybody counts man, unadorned and without metaphor, among the animals; but it will be charged against us as almost a guilt that precisely for the men of "modern ideas" we constantly employ such expressions as "herd," "herd instincts," and so forth. What can be done about it? We cannot do anything else; for here exactly lies our novel insight. We have found that in all major moral judgments Europe is now of one mind, including even the countries dominated by the influence of Europe: plainly, one now knows in Europe what Socrates thought he did not know and what that famous old serpent once promised to teach -- today one "knows" what is good and evil.

Now it must sound harsh and cannot be heard easily when we keep insisting: that which here believes it knows, that which here glorifies itself with its praises and reproaches, calling itself good, that is the instinct of the herd animal, man, which has scored a breakthrough and attained prevalence and predominance over other instincts-and this development is continuing in accordance with the growing physiological approximation and assimilation of which it is the symptom. Morality in Europe today is herd animal morality -- in other words, as we understand it, merely one type of human morality beside which, before which, and after which many other types, above all higher moralities, are, or ought to be, possible. But this morality resists such a "possibility," such an "ought" with all its power: it says stubbornly and inexorably, "I am morality itself, and nothing besides is morality." Indeed, with the help of a religion which indulged and flattered the most sublime herd-animal desires, we have reached the point where we find even in political and social institutions an ever more visible expression of this morality: the democratic movement is the heir of the Christian movement.

But there are indications that its tempo is still much too slow and sleepy for the more impatient, for the sick, the sufferers of the instinct mentioned: witness the ever madder howling of the anarchist dogs who are baring their fangs more and more obviously and roam through the alleys of European culture. They seem opposites of the peacefully industrious democrats and ideologists of revolution, and even more so of the doltish philosophasters and brotherhood enthusiasts who call themselves socialists and want a "free society"; but in fact they are at one with the lot in their thorough and instinctive hostility to every other form of society except that of the autonomous herd (even to the point of repudiating the very concepts of "master" and "servant" -- ni dieu ni maitre runs a socialist formula). They are at one in their tough resistance to every special claim, every special right and privilege (which means in the last analysis, every right: for once all are equal nobody needs "rights" any more). They are at one in their mistrust of punitive justice (as if it were a violation of those who are weaker, a wrong against the necessary consequence of all previous society). But they are also at one in the religion of pity, in feeling with all who feel, live, and suffer (down to the animal, up to "God" -- the excess of a "pity with God" belongs in a democratic age). They are at one, the lot of them, in the cry and the impatience of pity, in their deadly hatred of suffering generally, in their almost feminine inability to remain spectators, to let someone suffer. They are at one in their involuntary plunge into gloom and unmanly tenderness under whose spell Europe seems threatened by a new Buddhism. They are at one in their faith in the morality of shared pity, as if that were morality in itself, being the height, the attained height of man, the sole hope of the future, the consolation of present man, the great absolution from all former guilt. They are at one, the lot of them, in their faith in the community as the savior, in short, in the herd, in "themselves" --

We have a different faith; to us the democratic movement is not only a form of the decay of political organization but a form of the decay, namely the diminution, of man, making him mediocre and lowering his value. Where, then, must we reach with our hopes?

Toward new philosophers; there is no choice; toward spirits strong and original enough to provide the stimuli for opposite valuations and to revalue and invert "eternal values"; toward forerunners, toward men of the future who in the present tie the knot and constraint that forces the will of millennia upon new tracks. To teach man the future of man as his will, as dependent on a human will, and to prepare great ventures and overall attempts of discipline and cultivation by way of putting an end to that gruesome dominion of nonsense and accident that has so far been called "history" -- the nonsense of the "greatest number" is merely its ultimate form: at some time new types of philosophers and commanders will be necessary for that, and whatever has existed on earth of concealed, terrible, and benevolent spirits, will look pale and dwarfed by comparison. It is the image of such leaders chat we envisage: may 1 say this out loud, you free spirits? The conditions that one would have partly to create and partly to exploit for their genesis; the probable ways and tests that would enable a soul to grow to such a height and force that it would feel the compulsion for such tasks; a revaluation of values under whose new pressure and hammer a conscience would be steeled, a heart turned 10 bronze, in order to endure the weight of such responsibility; on the other hand, the necessity of such leaders, the frightening danger that they might fail to appear or that they might turn out badly or degenerate -- these are our real worries and gloom -- do you know that, you free spirits? -- these are the heavy distant thoughts and storms that pass over the sky of our life.

There are few pains as sore as once having seen, guessed, felt how an extraordinary human being strayed from his path and degenerated. But anyone who has the rare eye for the over all danger that "man" himself degenerates; anyone who, like us, has recognized the monstrous fortuity that has so far had its way and play regarding the future of man -- a game in which no hand, and not even a finger, of God took part as a player; anyone who fathoms the calamity that lies concealed in the absurd guilelessness and blind confidence of "modern ideas" and even more in the whole Christian-European morality -- suffers from an anxiety that is past all comparisons. With a single glance he sees what, given a favorable accumulation and increase of forces and tasks, might yet be made of man, he knows with all the knowledge of his conscience how man is still unexhausted for the greatest possibilities and how often the type "man" has already confronted enigmatic decisions and new paths -- he knows still better from his most painful memories what wretched things have so far usually broken a being of the highest rank that was in the process of becoming, so that it broke, sank, and became contemptible.

The overall degeneration of man down to what today appears to the socialist dolts and flatheads as their "man of the future" -- as their ideal -- this degeneration and diminution of man into the perfect herd animal (or, as they say, to the man of the "free society"), this animalization of man into the dwarf animal of equal rights and claims, is possible, there is no doubt of it. Anyone who has once thought through this possibility to the end knows one kind of nausea that other men don't know -- but perhaps also a new task!